1 John 2

It appears to have been written when the apostle was far advanced in life, and in the prospect of an eternal world. We have followed Horne, and other able critics, in placing it just before the destruction of Jerusalem; but some place it after, even subsequent to the Apocalypse, as Prebendary, Townsend: the date is, however in our view, unimportant, and impossible to be ascertained with certainty. In the opening of this Epistle, the beloved apostle introduces his divine Master in nearly the same terms as in the opening of his Gospel, calling him “the Word of life,” or living Word, whom he and his fellow apostles had seen with their own eyes, had heard with their own ears, and handled with their own hands: for ‘God was manifested in the flesh,”

and they saw his glory, and spake of him with joy and gratitude. And here we may remark, that the happiness of Christians is mainly derived from communion with God, and nothing contributes so much to advance their joy, as to know that others share it with them. On this ground, there was doubtless a mutual joy between the apostle and those to whom he wrote. “God is light, and in him is no darkness.” The Supreme Being is here, as elsewhere, ((James 1:17),) compared to the sun, as the fountain of light and life. God is the source of wisdom, purity, and happiness; and in him is no darkness, neither natural nor moral evil. If we then walk in the light, that is, in wisdom and holiness, then we have communion with God and with one another, and “the blood of Jesus Christ his Son cleanseth us from all sin.”

It is in vain, therefore, to pretend that we have no sin; for in so doing we deceive ourselves, and insult our Maker; for he pane none but sinners, and such only as feel and confess their guilt. But if we confess our sins with due contrition, in forgiving us he is not only gracious and merciful, but faithful to his word, and just to his Son, who offered himself as an atonement for our sins. Chap. II. Ver. 1—17. Consolation to believers under a sense of their infirmities and sins.—The great objects of the Gospel are to procure pardon, and promote holiness. “* These things I write unto you,” says our affectionate apostle, “that ye sin not.” As, however, “there is no man which liveth and sinneth not,”

he adds the consolatory consideration, “But if any man sin, we have an Advocate with the Father, Jesus Christ the righteous,” who, not being himself a sinner, can be admitted to plead for us; and whose plea cannot be rejected because he, who is every way equal to the work, has offered himself up as a propitiation (or sacrifice of atonement) for our sins; and not for ours only, who are Jews, but for men of all nates for the whole Gentile world who repent and believe on him. The term Advocate is the same that our Lord used in reference to the Holy Spirit promised to all believers, but is there rendered Comforter. It seems to have been the two-fold office of an Advocate among the Romans, (as, indeed, it is among ourselves,) to advise his client privately, and publicly to plead on his behalf before the Court.

The former represents the office of the Spirit toward believers on earth; the latter, that of our Saviour before the presence of his Father in heaven. Another word, propitiation, is peculiar to this epistle, and plainly refers to the atonement which our Saviour offered on the cross. Dr. Macknight here remarks, “that in considering the death of Christ as a sacrifice for sin, John, like the other apostles, followed his Master, who, in the institution of his Supper, directed his disciples to consider it as designed to bring to their remembrance his blood shed for the many, for the remission of sins.” ((Matthew 26:28).) Christ is here considered, not only as our advocate and our atonement, but also as our pattern or example.

Jesus Christ is, indeed, the only model by which our characters must be formed. In him we find universal holiness embodied and exemplified, as adapted to the situation and circumstances of his people; especially as it respects those virtues peculiarly Christian—meekness, patience, and affection to the brethren. To awaken attention, and more deeply to impress the mind, the apostle here employs a Christian paradox, or most im- Ver. 16. The lust of the flesh, &c.—The sources of evil are three, (says a Pagan writer:) love of pleasure, in matters of corporeal enjoyment; love of money, in matters of gain; and love of glory, in point of pre-eminence over our equals and companions. Ver. 18, The last time.—Greek, ‘hour.’ Some refer this to the destruction of Jerusalem; but it is doubtful if that were not already past.—Antichrist shall come.—If the preposition anti, in Antichrist, denotes “in place of,”

Antichrist is a false Christ; if anti denotes opposition, Antichrist is one who opposeth Christ.—Macknight. In both senses there were many Antichrists. Ver. 19. Were not of us—i.e. were not true Christians.—That they might be made manifest—i.e. it was so ordered by Providence that they should leave the church, that they might bring no reproach nor disgrace upon it: not that such was their design in leaving. Ver. 20. Ye have an unction—That is, a chrism, or anointing.—Ye know all things.—The same is repeated ver. 27, and is evidently to be understood in harmony with our Lord’s promise to his disciples, (John 16:13),—“He shall lead you into all truth;” i.e. all necessary and important truths; so here they were taught all things necessary to salvation.

Ver. 22. Who is a liar but he, &c.—Dr. Pye Smith renders it, “Who is a liar, if he be not he who denieth that Jesus is the Christ,” &c.—meaning that such a one is the worst of all liars and deceivers. Ver. 23, He that acknowledgeth the Son, &c.—This clause is printed by our translators in Italics, to show that it is of doubtful authority, being probably wanting in the chief of the MSS. they consulted, as well as the early printed editions, both Greek and English; but it should certainly be restored to the text, as Griesbach has done, as it is found in the Codices Alexandrinus, Vaticanus, and Ephraim, and in between twenty and thirty others of the best authority; as also in both the Syriac, Erpen’s Arabic, Coptic, Sahidic, Armenian, and Vulgate; and in many by Origen, Meletius, Athanasius, the Cyprians, Theophylact, &c.—Bagster.

Ver. 27. But the anointing…. the same anointing.—(Gr. chrisma.), the same word which in ver. 20 is rendered unction.—In him.—Margin, “in it;” i.e. the truth, 1377 the work of man’s redemption; and he seems to have borne in his recollection the substance of our Lord’s discourse in the 14th chapter of his gospel.

Notes on the verses

And walk in darkness—i.e. in ignorance and sin.—We lie, and do not the truth—i.e. do not practise it. Ver. 7. We have fellowship one with another.—Doddridge paraphrases this, We have communion (or fellowship) with him [God] and with one another through him. Chap. II. Ver. 1. And if—Doddridge, “But if.” ——An advocate.—(Gr. Parakletos.) Ver. 2. The propitiation.—This word is nowhere found in the New Testament except in this passage, and in (Romans 4:25). It occurs often in the LXX. translation of the Old Testament, where it signifies a sacrifice for sin. (See (Leviticus 6:6-7). (Numbers 5:8). (Ezekiel 44:27).) Ver. 6. We do know him.—Doddridge, “We know that we are acquainted with him.” Macknight, “We know that we have known him.” Ver. 4. I know.—Macknight, “I have known,” as in verse 3. Ver. 5. Perfected—i.e. fully ascertained. Ver. 8. Which thing is true in him and in you.—Macknight, “concerning,” or with respect to—him and you. That is, it was new, as coming from Christ, and having been newly revealed to them.—The darkness is past.—Macknight, “is passing;” meaning the darkness of heathen idolatry, and Rabbinical superstition. The true light now shineth—i.e. Christ. (John 1:4, 7, 9). Ver. 10. None occasion of stumbling.—Macknight, “No stumbling-block.” Ver. 13. I write.—Several MSS., the Syriac version, and some copies of the Vulgate, read, “I have written.”—Macknight. Ver. 14. The wicked one—i.e. the devil. (Matthew 13:19). Chap. III. Ver. 1. The sons of God.—Greek, “children of God.” So ver. 2. Ver. 4. Whosoever committeth sin, transgresseth also the law.—Doddridge, “Every one that practiseth sin, practiseth also the violation of the law.” This learned commentator renders anomia, “violation of the law,” in distinction from paranomia, which is, properly, a “transgression,” or going beyond the boundaries prescribed.—Sin is the transgression.—Doddridge, “Violation” of the law. Ver. 8. He that committeth sin.—Doddridge, “practiseth sin, is of the devil for the devil sinneth from the beginning;” i.e. ever since his fall. Ver. 9. Doth not commit.—Doddridge, “Doth not practise sin.” Macknight, “Doth not work sin.”—For his seed remaineth in him—i.e., says Doddridge, “There is an immortal principle planted by God in the heart.” See 1 Peter i. 23. Ver. 12. Not as Cain, &c.—See (Hebrews 11:4). Ver. 15. Is a murderer—i.e. in his heart; and circumstances may make him so in fact, as in the instance of Cain, ver. 12. Ver. 16. Hereby perceive we the love of God.—The words “of God” being omitted in many MSS. and most printed editions, are put by our translators in italics; but Macknight supplies from ver. 8, “The Son of God.” Doddridge reads, “Hereby perceive we love.” Compare ver. 1. Ver. 18. Not love in word, neither in tongue—i.e. in tongue only. So Macknight. “If love consisted in word only, then love ceaseth as soon as the word is pronounced.

Such was the love between Balak and Balaam. But if love consisteth not in word it cannot be dissolved; such was the love of Abraham, Isaac, Jacob, and the rest of the patriarchs.”—Yalkut Rubeni. Ver. 20. If our heart—i.e. our conscience. So in next verse. Peter, (1 John 2)ver. 4, 6, 10—12, &c. Ver. 7. Going after strange flesh.—Margin, “other flesh.” The fact appears to be, that they gave themselves up to all kinds of uncleanness: the more abominable, the more agreeable to their depraved minds. Ver. 9. Michael the archangel.—Peter says, “Angels, which are greater (or excelling) in power and might.” (2 Peter 2:11).—About the body of Moses.—Tillotson thinks this may allude to (Deuteronomy 34:6); and that Satan wished to discover the body of Moses, that he might tempt the Jews to worship him.

Macknight supposes, that by the body of Moses might be meant the Jewish CONCLUDING REMARKS ON THE EPISTLE OF JUDE. [St. Jude, says Origen, has written an Epistle in a few lines indeed, but full of vigorous expressions of heavenly grace. He briefly and forcibly represents the detestable doctrines and practices of certain false teachers, generally supposed to be the impure Gnostics, Nicolaitans, and followers of Simon Magus; and reproves these profligate perverters of sound principles, and patrons of lewdness, with a holy indignation and just severity; while at the same time he exhorts all sound Christians, with genuine apostolic charity, to have tender compassion on these deluded wretches, and to endeavour vigorously to reclaim them from the ways of hell, and pluck them as brands out of the fire.

Durst not.—Doddridge, “Did not presume to”—bring. Tillotson wittily suggests, that the angel was afraid the devil would be too hard for him at railing. See Doddridge. Ver. 10, But what.—Doddridge, “And what.”—They corrupt themselves.—Doddridge, “are corrupted.” Ver. 12. These are spots in your feasts of charity.—Literally, “love-feasts.”—Feeding themselves without fear—i.e. without caution, till they eat and drink to excess. To this St. Paul is also supposed to allude, (1 Corinthians 11:21). Ver. 13. Wandering stars.—Greek, “planets;” in which two ideas may be suggested, namely, that they are always changing their aspects and situations, and that they shine only by a borrowed light. Ver.

15. Ungodly committed.—Doddridge, “impiously committed.” Ver. 23. The garment spotted by the flesh—i.e. a leprous garment. Or The great similarity between this Epistle and the second chapter of the second Epistle of Peter has already been remarked. Both writers are nearly alike in subject, style, vehemence, and holy indignation against impudence and lewdness, and against those who invidiously undermine piety, purity, and sound principles. The expressions are remarkably strong, the language pure and the figures and comparisons bold, apt, and striking. There are no more amplifications in any author than in these writers, when they open the delinquencies of these false teachers, which they severely brand, employ

say pose, and yet happily express in all the purity and art of language.}—B. writings. It may also be remarked, that this is the only apostolical writing, and John the only apostle, to whose name our translators have prefixed the term Saint.—Signified it by his angel. ‘In the style of prophecy,” Lowman says, “every thing is called an Angel that notifies a message from God; but as one or more angels, in the proper sense of the term, seem to be employed in every vision here recorded, there seems no occasion to seek another acceptation.” Ver. 2. Who bare record of the word (Greek, Logos) of God.—Namely, in his gospel, which seems to refer to his first chapter; and if so, plainly indicates that his Gospel was written before this work, and probably before his Epistles also: but this cannot be ascertained.

Ver. 4. To the seven churches.—The number seven, among the Hebrews, signifies completeness, whence some have supposed the phrase intends all the churches in Asia; but as seven are distinctly named, there seems no room for this supposition. The number seven, however, has a reigning influence throughout the book: we have seven spirits, seven angels, seven seals, &c. &c.; and the same number predominated through the Mosaic dispensation, and might, as some suppose, originate with the seven days of the creation.—In Asia.—See note on (Acts 19:10). Ver. 5. The first-begotten.—Doddridge and Woodhouse, “first-born.” Ver. 7. And all kindreds, &c.—Doddridge and Woodhouse, “tribes.” Ver. 8. I am Alpha and Omega.—These are the first and last letters of the Greek alphabet, used symbolically: so the Rabbins used Aleph and Tau, the first and last letters of the Hebrew alphabet.

The Syriac reads Olaph and Tau; the Arabic, Aleph and Ya.—GiW Ver. 9. Patmos.—This island contains an excellent harbour, and the town consists of about 200 houses, which are said to be raised nearly 500 feet above the level of the sea; and the people show a grotto, in which they pretend that St. John wrote these visions.—For the word of God, &c.—Compare Chap. vi. 8.—And for the testimony—i.e. as witnesses and martyrs for Jesus Christ. Ver. 10. I was in the Spirit—i.e. prophetically inspired—on the Lord’s day—i.e. the Christian sabbath—the first day of the week; so called, because on that day our Lord arose from the dead. The same expression is used by Ignatius, to distinguish the first day from the seventh.

Ver. 11. The first and the last.—This differs from the explanation of the mystic letters, alpha and omega, more in sound than in sense; that they can apply only to the great Supreme, see (Isaiah 44:6); xlviii. 12, 13.—Smyrna—[Now Izmir, is a celebrated city of Asia Minor, situated on the shore of the Ægean sea, about 183 miles W. by S. of Constantinople, 100 miles N. of Rhodes, and between 40 and 45 miles N. W. of Ephesus, in lat. 38 29 N. and long. 27 25 E. It is at present about 4 miles in circumference, extending about a mile along the shore, and has a very handsome appearance; its population is about 120,000 souls.]—Bagster. Ver. 12. Seven golden candlesticks.—Doddridge, “lamps.” Woodhouse, “lamp-bearers.” Aay Girt about the paps.—Doddridge and Woodhouse, “breasts.”

His eyes were as a flame of fire.—This is a common figure in poetry: thus Hesiod ne “His eyes shot fire;” and Homer of Minerva, “Her eyes shone dreadful.” How ridiculous, therefore, as well as profane, is it to ridicule this image, as some infidels have lately done.